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The Good Samaritan?
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Let me first start with a bit of background. In the time of Yeshua (and before) Samaritans and Jews were hardly what one would call neighborly. There was much enmity between the two groups. As Kenneth C. Davis puts it in his book Don't Know Much About the Bible, "To give some sense of how Jewish people then would have viewed a story with a Samaritan as a good guy, a modern day equivalent might be called 'The Good Palestinian Terrorist.'...
...In 722 BCE the Assyrians conquered the Northern kingdom of Israel and many of them settled in and around the capital, Samaria. Fearing they would incur the wrath of the local gods, the Assyrians adopted the Hebrew religion and incorporated it into their own pagan religions." Eventually the Samaritans worshipped only the G*d of the Hebrews and adopted the first five books of Moses as their own. They also started sacrificing to G*d, but outside of the temple. As one can imagine this did not sit too well with the Jews.
Luke 10:25-37...And behold, a certain doctor of the Law stood up, testing Him and saying, Teacher, what sahll I do that I may inherit eternal life? And he said to him, what has been written in the Law? How do you read it? And answering he said, You shall love the L*rd your G*d with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself. And He said to him, You have answered rightly; do this and you shall live. But desiring to justify himself, he said to Jesus, And who is my neighbor? And taking it up, Jesus said, A certain man was going down from Jerusalem to Jericho, and fell in with robbers, who both stripping him and laying on wounds, went away, leaving him half-dead. But by a coincidence, a certain priest was going on that road; and seeing him, he passed on the opposite side. And in the same way a Levite, also being at the place, coming and seeing him, he passed on the opposite side. But a certain traveling Samaritan came upon him, and seeing him, he was filled with pity.And coming near he bound up his wounds, pouring on oil and wine. And putting him on his own animal, he brought him to an inn, and cared for him. And going forth on the morrow, taking out two denarii, he gave them to the inkeeper, and said to him, Care for him, and whatever more you spend, I on my return will repay to you. Who then, of these three seems to you to have become a neighbor to the one having fallen among the robbers? And he said, The one doing the deed of mercy with him. Then Jesus said to him, Go, and you do likewise.
On the surface, it appears that Yeshua was simply saying Be a good Neighbor. However there is a deeper significance to this message. What of the priest and the Levite in this parable? Were they simply being callous toward their neighbor? Not likely. More likely, given their station and office, they were following the ritual purity laws of staying away from dead bodies and blood. This is however one of the points Yeshua was trying to make. Blind adherence to Torah, without mercy or love, is in effect meaningless- this does not bring any meaning to Torah observance and does not please G*d.
Yeshua was constantly entering these kinds of rabbinical debates with the scribes and Pharisees of his day. This is reminiscent of the healing of the cripple on the Sabbath. To the Pharisees healing was included as work, and if the condition of the person was such that it could wait until after the Sabbath, then leave it till then. This was an example of carrying the law too far and forgetting compassion, or mercy. Plus, as Yeshua pointed out, performing a Mitzvah on Sabbath is wholly pleasing and acceptable to the L*RD.
So in closing, let us remember, our purpose for following G*d's Torah is to be set apart as holy and to please the L*RD! The best way to do this is with love and compassion. In the words of Yeshua himself: Love the L*RD your G*D with all your heart, soul, mind, and strength; and love your neighbor as yourself- upon these two commandments rest the whole law and the prophets. Don't you want to please G*d by rightly obeying his commands as Yeshua taught us? May it be so.
Blessings!
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PERSEVERENCE
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The text I would like to take a look at is Romans 5:3-4. ...We even boast of our afflictions! We know that our afflictions produce perseverence, and perseverence character, and character hope.
This is a perfect model of Christ-like virtue. During his ministry, Yeshua did many great things, but none perhaps so great as his last moments leading to his crucifixion. He suffered greatly both on and off the cross! He Persevered through all of this and endured it for our sake! His Character allowed him to submit himself to the L*RD and perform the greatest act of love imaginable! Even through all of this Yeshua still asked the L*RD to forgive those afflicting him! Finally because of his resurrection we have Hope in him for reconciliation to YHVH!
So what is perseverence? In a sense it can likened to patience, but not so simplistically. The word perseverence means literally Through Severity. So patience through severity (suffering, affliction, trials) is perseverence. Job suffered great loss at the hands of HaSatan. He lost his wealth, his home, and more importantly his entire family! some of his closest friends even thought that perhaps there was some sin on his part unaccounted for. However Job was blameless before the L*RD. Despite all his affliction, Job persevered and as he grew in character he kept hope in the L*RD through faith. What happened? The L*rd gave to Job all that was his in a double portion.
Often we may think that when we suffer it is something to despair, but as we have seen this is not the case! Actually we should be greatful for the opportunity to build our characters by allowing ourselves to be refined by the cleansing fires of YHVH! As John the Baptizer said of Yeshua the Messiah I baptize you with water...but he will baptize you with the Holy Spirit and with fire. This fire is a cleansing fire. So, as scripture says, rejoice in your afflictions, for this is from the L*RD! This idea of perseverence can be applied to any part of our lives, such as marriage, raising children, our jobs, or school, just to name a few. Most important though is that of character building for in all these things a strong character persevering will help us in all these things, but most especially in our journey with Adonai!
Brothers and Sisters, may we all persevere in the L*RD!
Amein!
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Life of a Pharisee
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The Life of a Pharisee
Like many Pharisees of his Day, Nicodemus became a believer in Yeshua the Messiah. It is this figure I would take a look at today. There is much that we can learn about Nicodemus from the few small hints found in scripture.
It is in John chapter 3 we are introduced to Nicodemus. “There was a man of the Prushim (Pharisees) named Nicodemus, a ruler of the Jews…” This is when he had come to Yeshua by night. From this one sentence and a look at the Mishna, a pharisaic writing now contained within the Talmud, as well as a bit of history, we can glean quite a bit about his life.
In the Mishna, in Perke Avoth (Abot in the ashkenazi dialect) in ch. 5.21 we are shown the progressive stage of the life of a traditional Pharisee: [He would say, "(1) At five to scripture,"] “Five years is the age of the study of Hebrew (so as to begin the study of Torah). ["(2) ten to mishna,"] Ten Years is the age of the study of the Mishna (The oral traditions). ["(3) Thirteen to religious duties,"] Thirteen is the age of becoming subject to the commandments. ["(4) fifteen to Talmud,"] Fifteen is the age for the study of the Talmud (the commentary on the Mishna). ["(5) eighteen to the wedding canopy,"] Eighteen is the age for the bridal canopy (marriage, arranged). ["(6) twenty to responsibility for providing for a family,"] Twenty is the age for pursuing (developing a career for life). ["(7) thirty to fullness of strength,"] Thirty is the age for full strength (life’s work, full time ministry). ["(8) forty for understanding,"] Forty is the age for understanding (knowledgeable). ["(9) fifty to counsel,"] Fifty is the age for counsel. ["(10) sixty to old age,"] Sixty is the mature age. ["(11) seventy to ripe old age,"] Seventy is the age of a hoary head. ["(12) eighty to remarkable strength,"] Eighty is the age for super added strength. ["(13) ninety to a bowed back, and "] Ninety is the age for the bending of figure. ["(14) at a hundred-he is like a corpse who has a;ready passed and gone from this world."] One Hundred is the age of passing and ceasing from this world (if a Pharisee is alive at this age they are respected as if they were with G*d). Nicodemus would have followed this pattern of life, and being referred to, as a ruler of the Jews was likely well ahead of his peers in this regard.
History shows that pharisaic ambition was to become a Rabbi. Today this term simply means Torah teacher, but in the first century C.E. the term was applied to a person who has become a bridge between G*d and man, this person would be able to work miracles. Note here that in the third chapter of John, Nicodemus had used this term of Yeshua. Today the equivalent term is Rebbe. In order to achieve this goal, in pharisaic tradition, one would have to perfectly obey the word of G*d [Then they would become a Tzadik (righteous man) who will have the ability to work miracles). Rebbe Menachem Schneerson (Chasidism) had achieved this goal- Yeshua was trying to show Nicodemus an easier way. This is a subject for another time however.
Now Nicodemus, being a Pharisee, would have prayed three times a day (the Torah calls for two), and he would have diligently counted out the tithe, since it was commanded. Now as for the term Ruler of the Jews, Nicodemus would have been well beyond the level of his peers in reaching the goal of Rabbi. He would have surpassed others in the learning of Torah, its regulations and the oral traditions. He would have exceeded them in the application of Torah and becoming a lawyer to others that they may learn from him. He could have told someone how to apply a particular commandment in almost any situation. This is a Ruler of the Jews. This is why in Mat 23:2, Yeshua says to his disciples “The Pharisees sit in the seat of Moshe (Moses)”. He was saying that though some of the Pharisees do not practice what they preach, we are still to listen to them.
Through this statement we can clearly see that Yeshua was not here to be rid of Torah, nor was He against the traditions as a whole. In fact, many of them He kept himself. As I have said before, it is when these traditions were placed above the word of HaShem, or acted upon without thought or love, that He had a problem. Remember the greatest commandment is to love the L*RD G*d with all your heart, all your soul, and all your might; the second greatest commandment is to love your neighbor as yourself. Upon these two commandments rest the whole Torah and the Prophets. So, let us then keep this in mind; and in following these two commandments, they shall be our guides when following the rest of Torah.
Baruch HaShem!
[the translation of the Mishnah in brackets is The Mishnah: A New Translation by: Jacob Neusner- Yale press]
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Torah Observance and Legalism 1 of 2
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A Lesson on Torah Observance and Legalism
Part 1 of 2
Rav Shaul’s Contradiction?
To start we need to understand the differences in the usage of the word Torah. This word alone has different meaning for different people. On the one hand, if you were ask an Orthodox Jew what is meant by Torah, they would most likely respond with varying definition; usually their definition would include the oral traditions as legally binding, and there would be no differentiation between oral and written. In point of fact more often than not the oral traditions are placed even above the written word of HaShem. This is not to say that this is done out of disrespect, or even flagrant disregard for the written, but rather out of a desire to keep from accidentally breaking the written commands, and to please HaShem.
On another hand…
This brings us to our topic. The difference between Torah observance and legalism, as pertains to a believer in Yeshua HaMashiach. I feel there is a great need for sound teaching on this subject. All too often I have seen people, even professed believers, let fly accusations that Rav. Shaul is an admitted liar, based solely on his statement in his first epistle to the Corinthians. 1 Cor. 9:20-22 “20 And I became as a Jew to the Jews, that I might gain Jews; to those under Law as under Law, that I might gain those under Law; 21 to those without Law as without Law- not being without law of G*d, but under the law of Messiah- that I might gain those without Law. 22 I became to the weak as weak, that I might gain the weak. To all I have become all things, that in any and every way I might save some.” On the surface this statement seems to be a flagrant contradiction, and that Paul is saying he is a pretender to those where it may seem necessary.
I submit however that to fly with such an accusation is a discredit to those who are in Messiah, and there is an obvious lack of regard for those things which are sacred and set apart as holy unto the L*RD. There are a few things here, which need examination if we are to understand the true meaning behind the words of Shaul. First we must understand that those he is referring to are those who have not been taught the message of Yeshua; those under law and those without law. This would be the Jews and gentiles who have not heard the gospel. We need to also look closer at his statement in general. He clearly states in verse 21 that he is under and not without the Law of G*d/Messiah. So let us tear this verse apart and study it with this understanding verse by verse.
“And I became as a Jew to the Jews that I might gain Jews”. He was a Jew born and raised! In acts 23 he states: I am a Pharisee, a son of Pharisees… and again in Acts 26 …according to the most exact sect of our religion, I lived a Pharisee. No problem here! “…To those under Law as under Law, that I might gain those under Law.” As a Pharisee he would have been well versed in the oral traditions as well as the written Torah. We are not to judge others in how they observe the commands of G*d, so long as they follow them. In this case there is strict adherence to Torah, which would have included the oral traditions to this particular group. There is once again nothing wrong here. Shaul is simply appealing to those who were raised in the same manner as he was, and bringing them the message of Yeshua Messiah. “To those without Law as without Law.” This is our first apparent contradiction. Is this really a contradiction though? I say no, fro at least two reasons. The first is because of the fact there is a difference between Torah observance and legalism. When he says as without law, that law which he is referring to is the oral traditions and not the written Torah, the commands of G*d. The second is likened to the first in that we can see in the next part of this statement, that while he was not pushing the oral traditions upon those prospective gentile converts to belief in Yeshua, he in no way claimed the abolition of G*d’s commands in the written Torah. “Not being without the Law of G*d but under the Law of Messiah- that I might gain those without Law. As I stated before, those without Law are those who are primarily gentile, and have had not much, if any learning in the ways of the oral traditions.
Clearly we can see that not only was Shaul NOT a liar as some purport, but that there is a difference between Torah observance as intended by HaShem, and legalism. In my next segment we will get into this subject further.
Till then, Shalom!
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A Lesson On Torah Observance and Legalism part 2
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A Lesson on Torah Observance and Legalism
Part 2 of 2
In our last segment we discussed the seeming contradiction in Paul’s words to the Corinthians, based on his usage of the word “Law”, showing there is a difference in types of Law. As he himself had stated, he was never without the law of G*d. In this segment we are going to discuss in more depth the differences, as shown by scripture, between Torah Observance, and Legalism. First though let me be clear that in no way do I mean to imply that all of the oral traditions are legalistic, for Yeshua Himself kept some of them, and many of them are useful for giving us detail on how to apply certain commands in scripture that are not clear. It is when the oral traditions contradict the written or even make them a burden, or when by our particular leading of the Spirit to follow certain oral traditions we become judgmental of others in their following or lack thereof, that we run into legalism.
Perhaps Colossians 2 can give us a good summary of the difference between Torah observance and legalism. Col. 2:8 - Watch that there not be one robbing you through philosophy and empty deceit, according to the tradition of men, according to the elements of the world, and not according to Messiah, …Then do not let anyone judge you in eating or in drinking, or in respect of a feast, or the new moon, or of sabbaths…
This is not to say it is o.k. if we ignore these things mentioned above, but rather in how they are observed. As an example, most orthodox Jews will not turn lights on or off on the Sabbath. Their reasoning is that when flipping a switch and opening a circuit they are in effect lighting a fire and therefore breaking the commandment not to work on the Sabbath. This is called placing a hedge around the Torah to keep from inadvertently breaking a commandment. I think we can see however that this could easily get carried away and make the Torah a burden. If we choose to flip on a light during the Sabbath then we are not breaking the command not to work on Sabbath. We are being told not to let ourselves be judged by mans traditions on how we observe the Torah, so long as we observe it. And likewise if one chooses to go so far as the traditions of the Rabbis then do not judge them either. Let each person do as the Spirit leads them.
All throughout the gospels we can see Yeshua arguing with the Pharisees on observances of Torah. Luke 6 is a prime example of matters of tradition versus matters of Torah. “And it happened on the second chief Sabbath; He passed along through the sown fields. And His disciples plucked the heads, and were eating, rubbing with the hands. But some of the Pharisees said to them, Why do you do that which is not lawful to do on the sabbaths?” FIrst to note here is that this field of grain was already cut, otherwise it surely would have been unlawful to enter into and start "plucking" heads of grain. What was of course here was the unreaped corners and the gleanings of the harvested fields as we can see from the command in Lev. 19 v 9-10. So what then was this argument actually over? The argument here was over a matter of Halakha, which at this day in age was still in the process of development and could actually vary from region to region. Simply put they were arguing over a matter of interpretation of the law. The purpose was to protect the Torah commands, but the error here was not in the actions of the disciples, rather it was in the actions of the Pharisees for a couple of reasons. One, while the intent of the tradition is well and good, the disciples did nothing against the written Torah and were therefore not in sin; the judgment of the Pharisees upon them was not readily justified as shown in Col. 2:8. The second reason is because the purpose of this accusation against the disciples was not to lovingly correct the disciples of Yeshua and turn them away from their supposed sin, but rather probabaly to bring accusation against them in order to find cause against Yeshua yet again.
One telltale example of Legalism versus Torah observance is noted twice in the Brit Chadashah; once in Matthew chapter 15 and again in Mark chapter 7. Both tell of the same account, but Mark perhaps explains it a bit better. “And the Pharisees were assembled to Him, also some of the scribes, coming from Jerusalem. And seeing some of His disciples eating with unclean hands, that is unwashed hands, they found fault. For the Pharisees and all the Jews do not eat unless they wash the hands with the fist, holding the tradition of the elders. And from the market, they do not eat unless they wash themselves. And there are many other things which they received to hold: washing of cups, and of utensils, and of bronze vessels, and couches. Then the Pharisees and scribes questioned Him, Why do your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands? And answering He said to them, well did Isaiah prophesy concerning you; as it has been written: ‘This people honors Me with the lips, but their heart is far from me; and in vain they worship Me, teaching for doctrines the commandments of men.’ For forsaking the commandment of G*d, you hold the tradition of men: washings of utensils and cups, and many other such like things you do. And He said to them, Do you do well to set aside the commandment of G*d so that you may keep your tradition? For Moses said, ‘Honor your father and your mother,’ and, ‘The one speaking evil of father or mother, let him expire by death.’ But you say, if a man says to father or mother, Corban, which is; A gift (devoted to G*d) - whatever you might have otherwise profited by me, and therefore no longer let him do anything for his father or mother, you make the word of G*d no effect by your tradition which you delivered. And many such like things you do.”
We can see here as explained in the words of Mashiach Himself, the difference between Torah observance and legalism. Legalism simply put is when the traditions either create conflict against the Torah or when they make following the Torah (commands of G*d) a burden. This is not to say that all the traditions are bad, for as I said before, both Rav Shaul and more importantly Yeshua Himself, followed many of them. Yeshua also said to His disciples regarding the Pharisees in Matthew chapter 23 “... [They] hold the seat of Moshe. All things, whatever they tell you to keep, keep and do.” So we can see that following traditions given by the Rabbis (modern day Pharisees) is not always a bad thing. We need to use discernment and rightly divide the word, that we follow that which is right and good; that which is given by G*d as well as those things which are ordained by G*d but given by men. Do not follow that which is given by men and not ordained by G*d, which are those things that would conflict with His word/commands, or make them into a burden. We therefore need to study to show ourselves a workman approved unto the L*RD, who needs not be ashamed, rightly dividing the Word of Truth. 2 Timothy 2:15
Yvarekha Adonai v’yeeshm’rekha...
May the L*RD bless you and keep you
Shalom!
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